Spiritual Diary

There is magic with those who are roundabout; magic with those who are below; magic by means of words, and, the worst kinds, from the Word; phantasies by means of thoughts; phantasies by means of various affections; in a word, there are innumerable kinds.

FAITH ALONE IS NOT POSSIBLE. It was said by angels that faith alone is not possible. Spirits who were in the principle of faith alone were indignant, and rushed through every place where good spirits and angelic spirits were, and inquired whether it was not possible; and they rushed through as many as ten or fourteen such places; and it was everywhere answered that it was not possible. They perceived this from a spiritual idea out of heaven; and it was nowhere otherwise. At length, they took refuge in this, that, faith is not indeed possible without love; and thus they wished that faith alone should be the medium of salvation, and not love, because they were such from the world. They were, therefore, left to themselves, in order that they might reflect what is the essential medium of salvation, whether love or faith; also, whether this is faith alone.

THE WAY IN WHICH COUNTLESS SPIRITS, UNITED IN ONE, ARE REDUCED TO ORDER, COMPARED WITH CHAOS. BABYLON. I saw several thousands of spirits united in one; so that spirits were seen throughout a large space, as far as the eye could reach. They were of those who were cast down from the mountains and rocks into the plain; and it was said to me, at that time, that all are thus united at first, and that it is afterwards infused into them from the Lord, whither each one must betake himself; also, that he becomes acquainted with this, like one who goes from home and returns home. When this takes place, and that is inspired into everyone whatever, they separate from one another, everyone to his own abode; and they are then in order, and dwell according to the laws of order.

This was compared with chaos, because all things were similarly thrown in there, and afterwards all things were reduced into order; in which respect, it is comparable with the blood, which is first collected into the heart, and is thence distributed to all the viscera by means of their arteries: it is also comparable with the sinus of the liver, into which all things are similarly cast, and afterwards, through the ducts, into which they are carried, are reduced into order. The like happens everywhere in the body, and in like manner also in the thought, which comes forth immediately from the will: this is in such a state; but it is reduced into order in the understanding, and distributed.

WHAT PHANTASY IN HELL IS. All things which appear in the hells are non-real, but they appear as it were real, because those there are themselves in phantasy, and not in thought from faith. This was shown to me in a night-vision. I saw something changed into a man, who infested me somewhat, and I wanted to be separated from him; and it was given me to observe that it was not real; but, still, I saw it most clearly and manifestly, and I was conscious of it, as it were, just as in wakefulness. I prayed to the Lord for help that I might be liberated. It was then said to me, out of heaven, that it was phantasy, and I still believed; but I was astonished, because it appeared as it were in day. A little while afterwards, I awoke; and from this it was given me to know what the phantasy with those who are in hell is.

THE SEPARATION OF CHRISTIANS AND GENTILES: THE LORD HAS BETAKEN HIMSELF TO THE GENTILES. THE LORD'S DIVINE. For a long time, I have suffered pain in the breast, by reason of an influx out of the Christian world. They inflowed, and infested the heart and lungs there; some the heart and some the lungs, and then, at the same time, the mind, in various ways. This lasted for many weeks, perhaps months; and I was reduced to extremity, so that I did not know, on account of the suffering of the heart and the mind, which way to turn. At length, it was brought to an end and inquiry was also made from whom this was. It was from Christians; and [it was ascertained] that the infestations of the heart and lungs streamed out from those on high, who said that they believed in three Persons. Those, also, were separated according to their faith; and to all were given ways of their own, so that they might go forth out of heaven, and descend to their own places.

The exploration lasted for hours, and there were brought from the Christian world (1) those who believed in Father, Son and Holy Spirit; (2) those who acknowledged the Lord, but thought nothing about His Divine; (3) those who were in the belief that He was one with the Father, but in a different manner; (4) in a word, some [who believed] in one way, some in another. Those who acknowledged the Human and rejected His Divine, as, for example, the Moravians, inflicted pain in my right arm up to the shoulder; and the Socinians inflicted a bruising of the bones of the breast. In a word, Christians were examined as to what faith they were in about the Lord, and about His Divine, and His conjunction with the Father. Some of them thought comparatively sensibly, but only a few. They were all felt by an influx into the breast, and by various sensations of oppression.

I was next separated from those in the Christian world who were on the left hand, and was brought by the Lord to the Gentiles, who were exhibited as to the kind of faith they possessed about God. There were (1) those who worshipped an invisible God and a visible God; (2) Some who made of these, two; some, who made of them, one. (3) Some had been instructed by Christians that God was born a man, and therefore received the Christian faith; but, when they heard that Christians distinguished the Divine into three persons, they went away. Many made of the three, one; believing, that, although Christians said three, they yet thought one. (4) There were some who did not understand what born from eternity meant they were told; and they comprehended very well. (5) Some, who were the best, believed that God was wholly man, and that this truth is implanted in everyone. (6) Some, who lived several ages ago, thought in themselves that God was born altogether a man; but, because they did not know where, they inquired and heard that it was in Jericho; and, being satisfied, they held fast that notion and esteemed it holy. As often as these thought about God born a Man, they saw a brilliant star in the air. (7) The wiser of the Gentiles, from those who are in Africa, think becomingly about the Lord's Divine Human, and are wise. They also possess a Book, which is their Word; but it is not like ours. It is written, in like manner, by correspondences. It was written through illustrated men. These are in Africa. (8) It was stated to me, that there is a Book, among the Mohammedans, which is in their hands, and is common there; in which some pages are written by correspondences, by reason of which correspondences there is some light from it in the heavens. These were all felt, as to their quality, through influx into the breast, and also through sensations, agreeable and disagreeable.

I was next brought to those who were from the Ancient Churches, some of whom worshipped an invisible Divine and a visible some in one way, some in another. Afterwards to the Most Ancient peoples, who are in the acknowledgment of the Divine and of Divine things, manifestly, just as those matters are revealed to me. They examined these and approved.

THE IDEA OF THE DIVINE. The idea about the Divine conjoins, because it enters heaven, where everything Divine is; and the idea of the Divine is possessed from Divine truths implanted in affection, thus the man's interiors. The greater the number of genuine truths implanted, the fuller is the idea of the Divine. Apart from Divine truths in a man's idea, there exists no idea of His [i.e. the Lord's] Divine.

One said (it was Dahlborg 5811a-1 who said it), that he had sought, but did not find, anyone who possessed the idea of a Divine Human; but he was then conveyed over to those who had the idea of a Divine Human, who consisted for the most part of converted Gentiles, and also of Africans, who had one so just as to exceed belief: wherefore, he said aloud that there were entire regions of them, and they were in heaven among the happy. He was carried through many regions, higher up and lower down; and there was also granted him an influx out of the superior heavens, where all are in that idea.

BABYLON DESTROYED, AND A FLOOD. THE MODERN NEPHILIM. In the western quarter, towards the north, were some from the Papal religiosity, who were the worst of all, and who miserably and savagely treated all who were not willing to acknowledge them as deities. I pass by their atrocities: some of which have been described before. They had their emissaries everywhere, who endeavored to seduce all whomsoever they could, by betaking themselves above the higher places, from which they could look forth upon the lower ones and rule; and, wherever they came upon any diabolical spirit in the world of spirits, they adjoined themselves to him and wrought evils. Their arts are more numerous than can be described. Before their deceits and cruelties, however, came to a height, or were consummated, they were destroyed in various, ways and immediately cast down into hells. But their number still increased, for days and they held out with such stubbornness that they would never leave off. They saw hells and torments before them. They were warned that such a lot awaits them. They saw those of their own number cast out, up to many thousands, and tormented; but all in vain. Several times, the surface where they dwelt was overturned; but still they took no notice; such obstinate wickedness, from the love of self, were they in. At length, the Last Judgment came upon them, and they were overflowed as with waters, and were all plunged in the hells, even to myriads. In like manner, those of the same sort who were in the higher places went away into the northern quarter. They, also, were overflowed. Some of them were cast into the hell where the Nephilim are, because they are like them. Some of them appear bald; some hairy all over. The ones who were bald were those who were inmostly in evils; the ones who were hairy, those who were wholly in falsities.

The following day, there occurred, over a great part of the northern part, a flood, which proceeded somewhat to the east, and immersed all there who were in evils; for they would not desist from fighting against the Divine. It commenced from the Papal crew. Some mountain-dwellers also were immersed. It is not permitted them any longer to ascend the mountains, from where they are, or to traverse the path over the mountains and be borne away; but they immediately entered into the hells whence they came.

THOSE WHO ARE IN EXTERNAL HOLINESS. THE LAST JUDGMENT. In a mountain in the northern quarter, were many who, in the world, had been in external holiness and not in any affection of truth. They frequented places of worship, devoutly listened to preachings, attended the sacrament of the Supper, read the Word and emotional books, but yet were not in any affection of truth, being scarcely willing to hear about spiritual truth beyond merely the first rudiments of theology. Investigation was made as to what they thought of the Lord and it was ascertained that they had never thought of His Divinity, but only of the Human, just as if He were only a man like another, and that His Divinity consisted in the fact that He was loved by the Father. They operated into the lower ribs of the left side, and inflicted pain. They were cast down from that mountain, to the number of many thousands; and it was told them that they might serve for the ultimates in the Lord's Kingdom, which correspond to the heels of the feet. A heel, also, appeared, which touched their faces. They were so foolish that they were worthless.

The majority of them were examined as to what sort they were; and it was ascertained that they were not in any affection of truth, and that they did not want to perceive what was true, unless one who had authority, or concerning whom they had the confidence that he understood the matter, said it, so that, with them, truths were scientifics without any discernment, consequently, like soul without sense. It was also discovered that they believed they would be saved by reason of external holiness, although they had nothing at all of internal. These, because they were of such a character, were removed into the southern quarter towards the western, to the number of myriads, and a region was allotted to them there, but under the earth. The reason it was under the earth, was, because they had been able to serve as a fulcrum to the infernal crew, especially to hypocrites, and to those who were able to seem Christians in externals, when yet they were inwardly devils. Hence have the infernal crew their power. For this reason, they were concealed under the earth, so that those of them who do anything from the heart, might serve for the ultimates of heaven. Those who believed that salvation consisted in prayers and in devoutness alone, and have been diligent in these thing, and have also lived well, were collected into one and dispatched into a city which is at the southern quarter, where those are who have lived a Christian life. At first, they believed they would receive heavenly joy - the nature of which they did not know; wherefore, whatever they desired was given them, both feasting, and society, and dwelling in magnificent abodes, and the like; but they said that that was not the heavenly joy to them which they had hoped for; but they were never able to find any other joy than being at their devotion and at their prayers. To them this was their joy. It was, therefore, permitted them to dwell with the good in that city, to there enjoy social interaction, and to seek their joy of whatsoever sort they desired; and if they did not obtain it, they might then be in their devotion, and at the same time in company with others: with these things, also, they were content.

After this, all who were in that heaven were let down; and it was shown that those in the mountains and hills raised themselves up thither by means of phantasies, and that they were not there; for they appeared, before the angels of heaven who were with me, below me, in their own places, and not above; because these did not see them where they were by phantasies, but where they were in the body; and this was beneath such ones, on the level of the ground. When they were seen there, they were also hidden in a cloud arising from their falsities, and afterwards in the ground; and thus were covered up - in that place, those who were not so bad, to the number of many myriads, and those who were bad, below these, in a similar depth, which was seen by me. When I looked from angelic sight, upon those who appeared in the mountains, those who previously appeared above and on high, were all beneath. The evil, when so seen, were quite deep in the hells. Those who were thus hidden under the earths, were mostly those who were good - these were roundabout under the world of spirits; others were about the south-western quarter; others to the north-western quarter; and so forth.

5819-1 All those who, in the world, acknowledged the Lord's Divine and lived well, especially those who acknowledged the Divine Human, were preserved in heaven. But the rest, who did not acknowledge the Lord's Divine, and for the most part thought of the Lord no otherwise than as of an ordinary man, were let down from heaven and cast down. Many who did not acknowledge the Lord's Divine in the world, wished to acknowledge it in the other life, but in vain. They did it with the mouth, but not in heart.

They cast themselves forth into the mountains: the evil, on account of the lust of ruling; for they were thus able to look around and to rule. Those not evil ascended because they supposed that heaven was there.

THE ARRANGEMENT OF THE HEAVENS IN ORDER. THE LAST JUDGMENT. Finally, the heavens were arranged in order. (1) Those were led forth who thought of the Lord's Divine, and whose ideas were open, and they were distinguished into classes. (2) In like manner, those who thought of His union with the Father. (3) Those who, when thinking of the Lord, thought only of His Human and not at all of His Divine: although they knew, yet did not think upon it. (4) Those who thought of three Persons of the Divinity, and were enraged against all who did not believe similarly to themselves: these, too, were distinguished into classes; and so forth; - for the chief thing of all is to have the idea of His Divine: hence is conjunction with heaven, and salvation. (5) Next, those who acknowledged the Father only were perceived as having no God, and were rejected outside of heaven. (6) Those who did not believe the Lord to have been from eternity, but only His [i.e. God's] born Son.

THOSE IN WESTERN INDIA, WHO KNEW NOTHING ABOUT GOD. I was conducted, in spirit, to those who knew nothing about God in the world, who were said to live in a certain island, near western Africa, but still lived a fairly moral life amongst each other. They did not appear like men, but like monkeys or apes; some like dogs; but, yet, with an almost human face. They seemed thus to my eyes. I also stated that they were such. There was a certain one from the Christians who was governor over them; and I spoke with him. He said that they appeared to themselves with a human face like other men; that they obey and love him, and execute labors; also, that they are modest, but that they are not able to grasp the things of religion. But, afterwards, when a nearer communication with Christians was granted, it was perceived that they also receive somewhat of religion, and that thus they are capable of being reformed to some extent, by reason of the fact that they have led a moral life, in obedience and in industry; which things are planes [for heavenly things].

THE FALLACIES OF THE SENSES IN SPIRITUAL THINGS, IN A SUMMARY. A fallacy of the senses in natural things, is, for instance, that the sun, and likewise the starry heaven, appears to be borne around the globe, and the earth to stand motionless; also, that nobody can stand on his feet who is diametrically opposite to us; as, likewise, that a ship cannot be borne around the globe of the earth: besides numberless others.

Fallacies of the senses in spiritual things, are, (1) that man cannot appear as man after death, nor enjoy the senses as before; still less that angels and spirits can. (2) That the soul is only a vital something, purely ethereal, of which none can have any idea. (3) That it is only the body which feels and sees. (4) That man is like the beasts save that man is able to speak from his thought; also, that beasts are similarly able to think. (5) That nature is all, and the first from which all things are. (6) That man makes the attempt to think, and learns to do so, by an influx of interior nature and its order. (7) That there is not a spiritual, and if there is, that it is a purer natural. (8) That man is not able to enjoy any blessedness, when cut off from the delights of the love of glory, honor, gain and the pleasures of the world. (9) That conscience is only distress of mind on account of non-success, and arises from infirmity of mind, resulting from infirmity of body. (10) That the Lord's Divine Love is the love of glory. (11) That there is no Providence. (12) That all things flow from self-prudence and intelligence: besides other like things. In these is the man who is in the love of self above others: not so much so he who is in the love of the world.

THE ENGLISH AND DUTCH IN GENERAL. The English. - They are of a different nature to the other nations in Europe. Interior light [lux] appears with them, which is such that those who think about God and religion receive spiritual truth more quickly than others. They do not let those things down into the natural so much, since this is not so largely occupied and filled with the loves of the body, and not so darkened. Hence they have quite an exquisite perception when anything is said from reason, and possess interior sight, which is the sight of receptive intuition. This is apparent with them in the spiritual world: wherefore, also, in that world, they are in the midst amongst the Christians; for, there, those are in the midst who are in interior light [lux].

The Dutch. These are very penetrating, but they adhere to their own doctrine, not receding unless they are fully convinced; and if convinced in matters of faith, they still turn the back, unwilling to recede. They excel in judgment from natural light [lumen], from which they estimate affairs in the world and in business, very accurately. Their light [lux] in the other life appears more obscure, because their spiritual is immersed in the natural. The reason is, because their thought is constantly in business.

THOSE WHO ARE IN FAITH ALONE AND NOT IN LIFE - OF WHAT QUALITY THEY ARE IN HEAVEN. Those in faith alone persecuted me. They assembled themselves together and inflicted violence; and thus they thrust me into a state like that in which they were, as regards the respiration and the pulse; and then I was in, as it were, a non-intelligent and non-voluntary state, which was entirely overflowed with waters, in a perfectly dark cloud; and then I perceived that I had scarcely any communication with heaven. It was told me that there was such a communication of heaven, with them, as was like that which shipwrecked persons have with the water, or like the life of fishes relatively to the life of birds, or comparatively so: in a word, the communication is so dull, that, when angels look at them it is like looking at those who are under water, whom they do not see at all, but only know that they are there.

THOSE IN FAITH ALONE: THEY BECOME HEATHEN, OF NO RELIGION WHATEVER. THE DRAGON. Those who have confirmed themselves in the doctrine of faith alone, and have cultivated only doctrine, and have enjoined nothing of the truth and good of life, since they have rejected all moral life and good works, saying that they avail nothing, but that no evils whatever are imputed, because the Lord fulfilled the law - these, again and again, became rebels, wishing to totally destroy heavenly doctrine to such a degree that they at length chattered blasphemies against the Lord as regards the Human, - that He was as they were and no better; and more things which they do not utter on account of the scandal. They were at length explored; and it was found that they have enjoined nothing of Christian truth and good of life. Then, doctrinals, which were only scientifics and matters of memory, were taken away from them; and they were thus left without them. They appeared, also, to be without clothes, because clothes signify such things; and then they understood nothing at all, not even justice or right, and were altogether like Gentiles who had no religion, inasmuch as they lived without religion. Those who have been their spirits, were cast into a certain gloomy gulf in the south, where they are in darkness, and were thus removed out of the world of spirits.

Others appeared towards the front, who only knew doctrinals by memory, and did not think about them at all. These were in like manner despoiled of their [clothes]; and it was as if only the outermost garment was taken away, and they became like heathen, of no religion whatever, and were cast into a gulf which was in the eastern quarter, near to the southern, where the dragonists are. - These were all dragonists, both the former 5829-1 and the latter. 5829-2 The latter ones inflowed into the beating of the heart; but the former into the respiration. In a word, all such live in the world as it were without religion, inasmuch as in their whole life they think nothing about the Divine in the things they will and do. Merely thinking and talking does not constitute religion.

THE STATE OF THOSE WHO ARE IN THE HELLS. Those from one hell were sent forth to the number of several hundreds, for the purpose of being transferred thence into another; and it was then permitted them to act according to their nature. Immediately, they mounted up, by means of phantasies, to the higher places, and, looking down thence, strove with the utmost assiduity to extinguish conjugial love wherever it was, which, also, they derived from struggling aloft; and afterwards they attempted to commit evil. It was then recalled to their memory, that they told each other, in hell, that, if it were permitted them to get out, they would live as wisely as others, and, nevertheless, they are now acting the infernal crew more than the rest. Afterwards, I wanted to speak with them; but they were not able to understand, because they were in phantasies, just as in their hell. They were so severely tortured at any discourse in which there was the light of truth, that they fled before the torture. This occurred several times, to the end that I might be confirmed in the truth that those who are in the hells cannot bear the light of truth, consequently, intelligence and wisdom, but, if they are kept in it, are tormented. They said that I hurt them. I answered that I wanted to bestow understanding, and that this was what tormented them. I then clearly perceived, that he who once comes into hell stays there to eternity, and that he can by no means live where intelligence, thus where the light of heaven, is. They also stated that they would a thousand times rather live in hell than out of it. It was also ascertained that they had no other delight but that of harming everyone whom they could see, so far as they dare and are able.

THOSE WHO ARE CAST DOWN FROM ON HIGH AND FROM HEAVEN. All were explored as to whether they look down from on high into the lower levels, and roundabout; and all who, from lust, looked down, were cast down. The reason was, because their minds were thus spread abroad into other places than those which are of the society [where they are]; and there was fixed in their purpose either mere curiosity, or else the lust of ruling and also of injuring others; which they durst not attempt as long as they are in a society. This lasted a long time. They were thus cast down from the former heaven, and the societies of heaven were thereby purged. It was frequently said to them, that, in this way, they appear to the evil spirits who are beneath, who know how to adjoin them to themselves; and when they have once adjoined them, they cannot be separated: thus admitting the infernal crew within society. Those who perform uses, and love the good of the society, do not know what looking round and down is: there is resistance when they think it. All, moreover, who are of such a character [as this last], are invisible to all roundabout; for they thus turn the back upon such things. - They look down, roundabout, in different ways. There are those who look across their own territory; and the majority cherish in the mind, ruling over others and injuring others. This happened thousands and thousands of times. Thus they were cast down out of the former heaven. In this way were the dragonists cast down; likewise, those who were in faith alone and not in any life of faith; also many others. All who look down are of a disposition foreign to the dispositions of the society.

MARRIAGES AND ADULTERIES. I saw a vast crowd driven into deserts outside societies. They were those who regarded adulteries as of no consequence - not only from a principle in thought, but also in acts amongst whom were many endowed with high rank; and it was said that they were all no longer like men but like wild beasts, inasmuch as they have put off the human nature through the fact that they rent asunder and profaned a society of marriage, and consequently made nothing of the Divine commands, nothing of the civil laws, nothing of rationality which is founded upon these: on which account they cannot be said to be like men, but as wild beasts. For, when that bond is ruptured, then the human is banished. The idea of them was like that of the vilest rabble, which divests itself of humanity, and can be no longer tolerated in society. They were cast out into deserts, so that they might live according to their nature, lest they should have anything in common with spirits. That such is the case with spirits, can be known principally from the fact that all who are in the hells are in favor of adulteries, and all who are in the heavens against adulteries; and the more so, the more interiorly in the heavens they are. Hence it may be known, that the Rational is destroyed with those who have been adulterers from principle and from life; neither did these know what is the distinction between man and beast, except that man is able to speak. Hence, also, it was manifest, that these have destroyed their human rationality and nature with themselves. It was stated, that, as regards adulteries, and the principles about them in the Christian world, it is as if hell is opened and received: not so outside the Christian world.

THE POPE: ALSO SIXTUS V. I spoke with the Pope who was recently dead. 5833-1 He was in the west towards the north, where there is ordinarily a council. He was instructed in detail about Babylon, what and how impious they are. He was exceedingly astonished, that so many even of the inferior monks made themselves Christ, and with so great a persuasion, - supposing that himself only [was that]. He spoke about Sixtus V., saying that he had been [Pope] in the world for five years. 5833-2 He wished to see him: wherefore he was summoned from the hell where he was, which was not far off slightly backwards towards the north. Having prepared himself, he [i.e. Sixtus] appeared before him; and he recognized him from his portrait in the world. But Sixtus V. scarcely spoke. He earnestly desired to get away, and was borne down to his own hell, where, sometimes, he is set over those who are there, in order that he may hold the impious crews of the Babylonish race, in check; and it was said, that, if he does not observe the prescribed laws, he is punished.

MARY. Mary, who had been the mother of the Lord, was seen. She appeared somewhat at the back, in white, and spoke but little, save this about the Lord, that she now worships Him as God, also that He was born of her, but that He became God and put off all the maternal human; and she was utterly opposed to anyone's acknowledging Him as her son, because, in the Lord, all is Divine.

SENSUAL MEN: THEY APPEAR LEARNED AND INTELLIGENT, EVEN IN THE OTHER LIFE. I spoke with some about a certain one who appeared to them intelligent because he was able to reason from the memory, and from a somewhat interior natural memory: hence, his discourse appeared as if it proceeded from intelligence, when yet there was nothing at all from any intelligence, but only from such memory. His intelligence inwardly resembled as it were some ebony thing, round which those things flowed according to the order of speaking in the world; and yet it derived nothing from intelligence, because it was of such a character. (It was Peter Ribbing.) They were told that it appeared to others like intelligence, because the intelligent imbibe these things in their intelligence, and so they believe that it also proceeds from these in like manner, when yet nothing is farther from the fact. Thus they [i.e. sensual men] are able to deceive others, even the intelligent, and to snatch a name for being intelligent, especially in the natural world; but those in the spiritual world who have interior perception, are able to perceive that nothing of life underlies it, but that they are tinkling sounds affecting the ear: [they are able] also [to deceive] those who interiorly receive those things in intelligence. The former [i.e. the sensual] do not know what intelligence is: they believe it is intelligence to be able to speak and reason in that way. Such are all who are in the love of self and self-intelligence; and they are inspired by that fire to speak according to the manner of the intelligent.

CONTINUATION. I spoke with a certain woman who believed herself intelligent because she knew how to talk on certain moral and civil matters like an intelligent person. But it was perceived and said that still that was not from intelligence; because, when she learned these things, she imbibed them from those whom she thought intelligent, or even from books helpful to intelligence. From these she took up the idea that she also spoke them from intelligence; but still it was not so.

THE RESURRECTION. I have spoken with acquaintances after death; with some, after three days from death. I have spoken thus with Silfverstrom, 5837-1 with Polhem, with Brita Behm, 5837-2 with the consul of justice; 5837-3 and with others known to me by repute, after several weeks. They attended and witnessed their own funerals, and saw all things there.

THE REFORMED. For a long time, even throughout the period of a year, I saw how all the Reformed were purified, according to their nations; and this in marvelous order, according to affections and the genera and species thereof. The purifications took place in various ways, principally through the presence of the evil, consequently through a kind of fermentations. 5838-1 Hence appeared who were in the delight of that evil; and these were then separated from the others, and cast down thence into the different quarters, principally into the northern and southern, where they were arranged in societies; and this in low-lying places - the evil, into marshes and ponds. All those who went out from their own societies 5838-2 and looked around them, inasmuch as they were of such a character that they did not care for the delight and use of the society, were cast down, the majority into marshes and ponds - consequently, below the earths - lest they should look around them and conjoin themselves with the evil. For, those who have been such, for the most part infested those who were roundabout, because [they were] then outside the society, believing that they were thus in freedom; and, when anyone supposes himself to be in freedom, he then comes into his interiors, not being restrained by external bonds as in society: wherefore, they came immediately into a different state. Those who are such that they desire to inflict annoyances and evils on others, are eager to go out from their societies and thus commit evils in safety. Then, certain of those who went out, attached themselves to evil spirits beneath. The evil spirits, by their arts, bound them to themselves. When these entered a society, they were bound to the evil spirit - for he who is once bound to them, is kept bound by them, wheresoever he is. Wherefore, evil spirits communicated with them within the society, and thus they were able to injure the society: for which reason, when the society began to be vitiated by them, it was purified from them in various ways. This lasted a long while. There were also some who hid themselves in lower places, and rose up and behaved similarly, and afterwards returned; but all of such a quality were found out and driven forth.

Some, also, were skilled in the arts of looking down below themselves into the very houses, and seeing and hearing those who were beneath, and likewise at the sides. As these acted similarly, they were all sought out and driven forth. They occasioned an itchy irritation in my body. They were all such as did not take pleasure in any use for the sake of the use, but performed every use for the sake of a living, and for the sake of honors, reputation and profit, as ends. In a word, ease was their delight; and they who love ease more than use, collect evils in their spirit; for they do not determine the mind to use, but to such things as are in the world, thus, to basenesses and evils of every kind - from which they are readily withheld, if they delight in uses. - Such purifications of the nations of the Reformed lasted a long while. It was permitted them, as before, to as it were mount up to the places where there were previously similar ones, who constituted the former heaven. They were afterwards vastated, and then arranged in order by the Lord, so that they should traverse a road which led to the society suited to them, or to the marshes and hells, from which roads it was not permitted them to deviate; and if they did deviate, they were punished. Those who turned aside had the lust of inflicting injury, or of setting themselves at liberty so that they might be able to commit evils: wherefore, there were guards at both sides of the road, and he who went outside the guards was punished and cast into his hell. Of what nature the explorations were, was clearly perceived by the angels by the turnings to the quarters. They were very numerous.

[CONVERSATION] WITH THE BABYLONIANS ABOUT THE CREED OF ATHANASIUS. I spoke with these, several times, about the Creed of Athanasius, and showed them that they have from it this doctrine, namely, that the Lord as to the Divine is one with the Father, since we read that He, in like manner, is Eternal, Infinite, Omnipotent, and many other things; also, that the Lord's Divine is in His Human, since it is stated, that, like as the soul and body make one man, so the Lord's Divine and Human make one Christ; likewise, that these two are not commingled, but that the Divine took the Human to itself. [I remarked], also, that it is manifest from this that the Lord's Divine is in His Human like the soul in the body, consequently, not separate, and that He thus had power of His Human from His Divine, which was in Him; and that, consequently, they need not have said that He had power from the Father, since it was from His very Self, inasmuch as His Divine was like the Divine which is called the Father. 5840-1 And it was said, too, that the Lord's soul actually was from the Divine which was the Father, since He was conceived from Him; so that the Father's Divine was actually in Him, and, so, if they wanted to separate the Human from the Divine, it would be like separating soul from body. When they heard this, they could answer nothing, seeking various things in order that they might explain; but they were not able. They said that they abide in those decrees which issue from the Consistory at Rome; but it was inquired whether they have there changed any of those things which are in the Creed of Athanasius; and they replied that they have altered nothing at all. - Hence was shown that they have arrogated to themselves the Divine power of the Lord.

THE LAST POPE: 5841-1 HE HAS ACKNOWLEDGED THE DIVINE IN THE WORD. I spoke with the last Pope, three weeks after death. I spoke with him for several days, and showed him, by many evidences, that, in the Word, and in the smallest details of the Word, there was a spiritual sense, and that it is thus most holy. When he had attentively listened to each of the things advanced, he confessed that the Word is Divine, and that he did not know this in the world, because, then, he had only investigated it according to the sense of the letter, in which he did not see anything Divine, and that he, therefore, then believed that those things which the Pope pronounces in Consistory are equally Divine, and that, consequently, the Bull Unigenitus 5841-2 was so. He now confessed that the Word is the Divine Itself, and that a declaration in Consistory ought never to produce anything which does not agree with the Word 1758, May 21 to 25.

THE HOLY SUPPER I spoke with Christians, and also with those of the Babylonish communion, about the Holy Supper, and remarked that they believe in the material presence of the Body and Blood of Christ; and it was said that those who go to the Holy Supper, do not think of that presence, but only of the holiness of it [i.e. of the Supper]. They inquired whether anyone thought otherwise when he went to the Holy Supper; and it was ascertained that scarcely anyone did. It was also said that this is from the Lord, lest they should be in such an idea; likewise, that from this it may be known that nothing but holiness inflows out of heaven, according to the correspondence. It was also stated that the Lutherans, with whom the doctrine is that they [i.e., the Body and Blood of Christ] are in, with and under [the Bread and Wine], 5842-1 never think about this when they partake, but only about the holiness.

THE LAST POPE, BENEDICT XIV. After three weeks from death, it was permitted me to speak with the Pope, and at that time for four days, about many things in the spiritual world, especially about the Lord, that He is the God of heaven, and has not given any power to any man, because power belongs solely to the Divine. He was also instructed about the remission of sins, about heaven and hell, about man - that it falls out to him according to the life in the world, and very many similar matters; and, at the time, he seemed to understand them all, and also as it were to believe them; for he so spoke. For this reason, some cherished the hope, respecting him, that in the world he may have been a worshipper of the Lord and in the affection of truth, and thus that he might have been able to be of use with the people of that religion. But he was of such disposition, that he spoke in accordance with the affection of another, and very politely and adroitly. When it was supposed that he accepted the instruction, he was left to his own love and its derivative principles; and, when he was so left, he acted in unison with the most crafty of his religion, countenancing and instigating the destruction of those who were of the Reformed religion, but clandestinely. And, inasmuch as he was allied with the most wicked, he also endeavored, and this in many different ways, to totally destroy those who ascribed all power to the Lord; and he was told to desist, because he is now in a world where there is no respect of persons, but whoever does evil is punished. Still, however, he persisted, believing that nobody can do anything to him. But, when he persisted, he was punished like the rest and indeed grievously, in a cavern where was a rigorous punisher; and, because he still continued such, he was cast towards the west.

Inquiry was made as to what he had been in the world, even according to his own confession: (1) that he esteemed the Word as of no account, and, when he read it, ridiculed many things in it, as not at all Divine. Many passages also were recited by him, in regard to which he spoke with derision, saying, that it was only so written according to the style of the time: in a word, that nothing of Divinity is to be found in it; (2) that he, in Consistory, speaks more from the Divine than is spoken in the Word; so that he extolled his own utterances in Consistory above the Word; (3) that, for this reason, he confirmed the Bull Unigenitus, and persuaded people to accept - in which he had done in many ways, of which he instanced some, and had gone farther than [it went] before; (4) that, for this reason, he loved and honored Jesuits more than others; of which matter, also, some things were said [as to] how [he did so]. When he was told that a large part of them were devils, and was likewise shown this by many being gathered together to him, so that he might see them as they were, yet, he still loved them as before; (5) he also said, that, as regards the Saints, he thought that they had more power than the Lord, because they are inspired by God the Father in what they do, but that the Lord abdicated all power and conferred it on the Popes; also, that, although without power, He still ought to be worshipped. Thus was ascertained of what quality he had been, and therefore that heaven was entirely closed to him, and that he acted in union with hell; for, to him who destroys the Word, places a Papal decree above the Word and denies all power to the Lord, heaven is fast closed, and hell is open.

That last Pope, who has been described, associated himself with the worst of his religion, who were sorcerers, and he likewise, three times, sent forth the worst sorcerers of them: one, to destroy a spirit who was in favor of the Lord; two, to the Reformed, to seduce them; and, likewise, he himself wished to learn more about magical arts. He also sent forth other exceedingly bad sorcerers, to work evil; and, when he was discovered to be such, he was reduced to his interiors, consequently, into phantasies; for the interiors of such ones are phantasies, since they think nothing about God, but about themselves alone, and about the worship of themselves and about intrigues. It was then still more clearly seen what he had been, namely, that he at first reverenced the Word, but afterwards despised it utterly, and accounted his own decrees Divine; that he believed himself to be wiser than all others, because he was more crafty, as also was shown; that he was able to enter into the interior affections of others and to see them; also, that he reverenced the Saints more than the Lord and made them deities, and that he dearly loved the maliciously cunning, and, for that reason, the Jesuits.

Afterwards, he was led down towards the western sea, 5847-1 at the part facing the south, and as far as to its extremity, where he stopped and said that he wished to be in that place, because the most crafty were there; but, still, he was brought down from thence into the west, and from there towards those who were in the remotest mountains, 5847-2 who were the Neapolitans and the worst ones of Italy. When he was there, he also said that he wished to be there because they are the most crafty of all, asserting that he was more cunning than they. There he discovered a certain saint, who was a most powerful sorcerer, and who was then brought out from hell in order that he might speak with him. That saint, who was the powerful sorcerer, declared himself to be a Pope. He spoke with the other, and wanted to determine, by competition, which was the more cunning and it was ascertained that this one was equally cunning. He was afterwards brought farther down, as far as somewhat into the north, and was brought back, for a long while, through various zigzag ways - thus, ~~~~~~~~ - to a part where were the worst hells of the Babylonish people; for the reason that he loved such things, and also in order to attract and imbibe [them], thus, that he might apply himself to hells suited to his interiors. Thus he was brought back to the remotest boundary, or to the extremity, of the western sea, and there, of his own accord, plunged himself down amongst the worst of those who were in the western sea.

THOSE WHO REASON ABOUT TRUTHS, WHETHER A THING IS SO: THEY DO NOT ARRIVE EVEN AT THE FIRST THRESHOLD OF WISDOM. There are those who reason about truths, whether a thing is so, or not. In this case, one speaks and reasons about a subject from his own science, and from his own store of confirmations; another, in like manner, undoubtingly believes his dictum to be the truth; thus, both hold out in confirming their own and in refuting the other's, for every falsity can be confirmed so as to appear like truth. Hence, they are at a standstill; nor are they able to advance farther. But, whoever is in truths, as are the celestial angels, does not reason about them, but sees them; and, consequently, they advance from one truth to a thousand others, and see them. The latter, which flow, and are derived, from the former, when heard by the spiritual [angels], appear as incomprehensible and ineffable matters, inasmuch as they are not in the truth which is the subject - as was a celestial angel, who supposed the spiritual to be as wise as the celestial, since they were able to speak in a similar way about visible external [objects] and to describe them:

wherefore, he was let down to those who thus reasoned about truths, and heard them. He then said that he would never have believed there was such darkness with them: he wanted to say, insanity, because he saw nothing of truth, not even any little speck of truth. And then he perceived, for the first time, by experience, what is the distinction; so that he could also know the distinction of the happiness of the celestial, from wisdom, and of spirits, from reasoning. 5849-1 The delight of the latter, from reasoning, was communicated to the celestial angel; and he then said that their delight was so silly that he could not describe it; but it was remarked, that it was their delight, and each must be left to his own delight. Hence he perceived the difference of happiness. Inquiry was made, whether such are able to receive wisdom among the wise, as many do and it was said, that, so far as they are in good, when they are kept in that good, and when, in the meantime, confirmed falsities are laid asleep, which also occurs in a miraculous way, [they are able].

Hence was manifest of what quality Christians at this day are, by this: that they distinguish Churches according to truths, and dispute about those, and do not trouble about good, namely, that the majority of the learned, there, are of such a quality. Still, however, the same ones are able to perceive truths when they are turned to those who are in truths, and speak with them from ideas; but not, when not from ideas. When the spiritual thus speak, they are still not in phantasies 5850-1; but if they are in evil, then, when they are let into their interiors and come into hell, they are in phantasies; for, then, their falsities stand forth in forms which appear as if real, when, nevertheless, they are illusions. Everyone there who is in falsities, believes those things to be realities; but he who is in good, if he should see them, would stand aghast. There was a certain one who confirmed himself against the conjunction of the Churches by virtue of the goods of charity, because [he was] opposed to syncretism. 5850-2 But it was told him, that, if he took syncretism from the truths of faith as a principle, and distinction of Churches according to them, he would never come into light; but that, on the other hand, if he should take the good of charity for a principle, he would come into light; which, also, by means of infused light concerning good, he confessed. It was Pastor Wolf.

Footnotes

5811a-1 Dahlborg - though Dr. Kahl says the correct spelling is Dalborg - was a Swedish clergyman, who at one time enjoyed great celebrity for his oratorical gifts. He was suspected of Pietistic tendencies. -TR.

5819-1 The numbering is the same as in the original, where 5817 and 5818 are missed out. -TR.

5833-2 Sixtus V. died 1590, after a Pontificate lasting for five years. -TR

5837-1 Georg Johannes Silfverstrom, according to Dr. Kahl, a distant connection of Swedenborg's by marriage, he having married a daughter of one of Swedenborg's cousins on the mother's side. Silfverstrom was born in 1701 and died 1752. (See Kahl's Narratiunculae, pp. 32 and 4.) -TR.

5837-2 The Latin has Britz. But as the Behm family-tree does not contain that Christian name, while it does contain the similar one of Brita, we conclude that the latter is the name intended, and have, therefore, placed it in the text. Dr. Kahl in his Narratiunculae comes to the same conclusion (p. 8), whilst Dr. R. L. Tafel, in his Documents, assumes this to be the case, without remark (Vol. I. p. 859). Brita Behm was Swedenborg's aunt on the mother's side. She died, according to Dr. Tafel, in 1755 but Dr. Kahl has it, 1757. -TR.

5840-1 That is, of course, that this is the case according to the Athanasian Creed, out of which Swedenborg is here refuting the errors of these Papists. The statement of the Creed on the point is; "Equal to the Father as touching His God-head." -TR.

5841-1 Benedict XIV. See heading to no. 5843, below. This Pope died May 3rd 1758. He ascended the Papal throne in 1740, in succession to Clement XII.

5841-2 The Bull Unigenitus was fulminated by Clement XI., in 1713. -TR.

5842-1 This is the doctrine of Consubstantiation, invented by Luther, and upheld by Lutherans, even to this day. -TR.